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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00508	The difference betwene the auncient phisicke, first taught by the godly forefathers, consisting in vnitie peace and concord: and the latter phisicke proceeding from idolaters, ethnickes, and heathen: as Gallen, and such other consisting in dualitie, discorde, and contrarietie And wherein the naturall philosophie of Aristotle doth differ from the trueth of Gods worde, and is iniurious to Christianitie and sounde doctrine. By R.B. Esquire.	Bostocke, Richard.; Bostocke, Robert, attributed name.	1585 (1585)	STC 1064; ESTC S104447	72,740	182

in the Mathematicalls and other learning But because the Chaldeās Mesapotamians and Assyrians were moued and s●●rred against him for Religions sake he left his Countrey and kinsfolkes by the Commaun● ement of God and went to soiurne in the lande of Canaan From whence shortly after through great Famine he was constrayned to goe in to Aegipt He there as Iosephus writeth declared God to bee the Creator of all thinges teaching them the Sciences and Mathematicalls By this meanes was the true knowledge of God and of the Mathematicals and Sciences brought into Aegipt the which knowledges the Priestes of Aegipt successiuely did after that professe And they had deuided among them portions of land by Pharoes appointment for their maintenance and stipende as appeareth Gene. cap. 47. After that Abraham returned into the land of Canaan where y e Godly fathers did successiuely professe these Artes and knowledges After this in the yeare of the worlde 2355. Moses that was so acceptable vnto God was borne in Aegipt and was learned in all the wisedome of the Aegiptians as S. Luke writeth in the Acts of the Apostles Cap. 70. And he doth there sett downe and make mention of that his learning for his excellent praise and honors sake Sainct Augustine sayth in his Booke de Ciuitate dei lib. 18. cap. 39. that the wisedome of the Aegiptians wherein Moses was instructed was Astronomy Geometry and Arithmetike and surely it was that which before they had learned of Abraham And although some of the Aegiptians as some of the Chaldeans did wander and stray aside in many foolishe vayne and supersticious speculations yet some were contented with the simple order of Nature profitable to be learned and praise worthie which is to bee considered and marked in the wonderfull worke of God not onely in the places of the Starres and in so goodly and beautifull distinguished varietie of thē but also in their motions powers and secret offices and operations whereof it is like that Moses made choyce abandoning and forsaking the other supersticious and vayne doctrine not deseruing the name of wisedome After these liued Hermes or Mercurius Trismegestus in Aegipt not long after Moses For alas y e great A●tronomer liued in Moses his time was grandfather on the mothers side to Mercury the great whose Nephewes sonne was this Hermes Trismegestus as S. Augustine writeth in his Booke de Ciuitate dei lib. 8. Cap. 26. and lib. 18. Cap. 39. In his tyme sayth Saint Augustine in Aegipt the studie of Phylosophie which did promise to teach that whereby m●n might be made blessed or happie did ●he●●ly ●l●rishe This Hermes or Mercurius was called Trismegestus as some say because he was the greatest Phylosopher the greatest King and the greatest Priest But Guydas sayth that he was called Trismegestus because he held opinion of God nere agreeable with the right doctrine of the Trinitie He did write diuers workes as one Dialogue in whiche Asclapeus is brought in to thinke that one onely God is the maker of all thinges and confesseth the errors of them which founde out the superstition of Idols doth prophesie in that Booke that they shall perishe And in his Booke dedicated tion amōg the Aegiptians at that time Now concerning his knowledge in prophane Sciences in this Arte which we haue in hand for his excellencie in Philosophie as is afore sayd he had one of his titles after Maximus For in his time did the studie of Phylosophie chiefly florish as writeth Volateran lib. 15. Also in his first Booke of 15. intituled libri Hermeicorum he bringeth in a Priest saying thus Doest thou not heare that our Hermes hath deuided Aegipt into his bounde● and lotted ech mans ground asunder that he measured with a corde and deuided dikes for to water the groundes and that he hath ordayned lawes and rules and that he hath named gouernors out of those statutes and ordinaunces and hath appointed chaunges of buying and selling and hath sat downe the briefe doctrine of the course of the Starres and hath deuided the Hearbes And that he hath inuented founde out and taught with numbers or Arithmetike and Geometrie Also all Astronomie Astrologie Musicke and Grammer Others write of him that he attayned at the full to all the partes of Phylosophie Bradeus in primo Epigrammatū sayth that Mercurius found out th●s● fower that is Letters Musicke Geometrie and Wrestling Dioderus sayth that this Mercury founde out Physicke among the Aegiptians This Hermes did also write diuers other Bookes as one intituled Pymander of the power and wisedome of God And other thinges in Iamblicus proctus and prophirius Also an other Booke intituled Latromathematica that is to say meditations applied to Astrologie and diuers fragments and little peeces be by him written which be alledged and cited by other Writers which be not extant But among others his excellent worke intituled Tabula Smaragdina or Sermo veredicus Hermetis or Mercurii Trismegesti patris vere metaphycices doth sufficiently declare his excellent skill and knowledge in this Arte whiche is extant hitherto thou hast heard gentle Reader howe the true knowledge of God and the Science of Chymia from which medicina may not be separated haue bene deriued from Abraham the renowmed father of faith vnder the title and names of the Mathematicall sciences whisedome and Philosophie vnto the Priestes of Aegypt and from them vnto Mercurius or Hermes Trismegestus the Aegyptian which as hath bin said was called three times great whereof two of those titles sleepe with Apollo his golden Harpe that is by equal sweete and temperate motion in the sayd fire By this meanes doth the Chymical Physition dissolue make thinne eleuate and conuert natures and make perfect medicins It should seeme therefore that the Physicke of Apollo was exercise of the naturall vertue and power in man like to the Aethereall fire or els that it was not the grosse Phisicke of the followers of the Ethnicks now in vse but some pure medicine like to the Aethereall fire or a very simple fine and pure medicine wherof the Binarii Phisitions haue no skill And then surely it was not of his owne inuētion or deuise but he had learned the same in some other Countries and brought it into Greece and there practised it wherefore it was accompted his inuention there or els he learned it of some that had beene in some other Countries For Eusebius and others do testifie that Greece was barren and bare of all good Artes and doctrine before the tyme of Pythagoras which liued about the yere of the world ●4●6 And whatsoeuer good learning and knowledge they had they got it frō other Nations As Pythagoras Plato and others did trauaile out of Greece for to get learning and knowledge into Syria Iudia Aegipt Persia and other Nations which the Grecians doe call Barbarians And surely if his Physicke was of his owne and not proceeding from the Children of God then was it not worthie the name

it is separated into treble nourishment that is of our Salt Sulphur and Mercury and into double excrement So that when these medicines be rightly considered and compared together there seemeth to bee as great diuersitie betweene the rawe and grosse medicines and those that be purged by fire as is betwixt the true doctrine of Christ and the Romish doctrine For as the doctrine of Christ for the health of the Soule is altogether spirituall and the holy Scriptures of God do instruct the soule of man and speake to it whereby the euill affections and the actions and filthy workes of the body be taken away and amendement of life foloweth So do these auncient medicines for the helth of the body consist in heauenly vertues which are to be ministred and ioyned with the liuely Spirits of mans body that they may therby be fortifyed and made strong or rectified brought to vnitie whereby foloweth the help and cure of the diseases of the body And as the Romish religiō is mixed with impurities stādeth in outward ceremonies traditiōs corporal exercises which be lets to the works of the spirite whylest it is occupied about them So these corrporall and grosse medicines which serue for the body consist in bodyly grosse and rawe substances whereby the worke of the heauenly vertues be let and hindered And these bodies doe resist digestion which is occupied about them by meanes whreof the weake and faint partes that desire reliefe can not drawe to them these vertues for their succour being bound and fast tyed to their grosse substance And euen as the Romish religion teacheth that in the Eucharist there is no substance of bread and wine but onely accidents and that our bodies be nourished with the accidents of the Sacrament euen so the Ethnicke Phisitions and their folowers doe teache that accidents vz. heate cold c. be causes of al diseaces And that by them diseases are cured and health restored whereby they attribute vim vitae to accidents dead qualities which are caused raised and stirred vp by other things bee them selues onely Simptomata morborum So that in curing those accidents and qualities they doe as if a man would goe about to stop the flame and smoke of the fire and leaue the hot coles burning Chapter seuen One cause why the Author did write this treatise I Was the last Parliament time before this that is now sommoned at the table of a reuerend Bishoppe of this land which was not vnskilfull in Phisicke in the companie of a Phisition which inueying against this auncient Phisicke by the name of Paracelsus his Phisicke ignorantly attributing to him the first inuention thereof pleased himself and some of his audience in telling that the same Phisicke had no ground nor foundation neither any being Whereupon he tolde a tale that a man came to a Phisition and sayd to him that he was sicke but he could not tell where neither how he tooke his sicknesse nor how it held him The Phisition aunswered him that he had a Garden he could not tell where it was full of simples he could not tell their properties and that he would helpe him but he could not tell when And concluded that this Paracelsicall Phisicke as he called it was like in that it was vaine had no ground nor being I aunswered him with an other tale of a Poet which disdayning that Paynters and Poets were compared together and ioyned in one prouerbe pictoribus atque poetis quidlibe● addendi semper sunt equa potestas came to a ●ūning Painter and asked of him whether he could paint a man shooting at a birde sitting vppon the top of a tree with a Sunne and the bird therwith killed and falling downe yet the man should not be seene nor appeare The Paynter aunswered he could doe all that he required sauing the noyse of the Gunne and the smell of the powder which being excepted the price was agreed on the daye set for the deliuerie of the worke and for the payment of the money and bandes made of each side for performance of couenauntes on both sides The Poet at the day prefixed seeing and vewing the peece of Paynting could not finde the man with the Gunne but all the rest of the worke he found very artificially wrought whereupon he entereth the Paynters bande into the lawe He pleadeth performance of couenauntes the condition of the band being read and the paynting vewed the Gunner could not bee founde whereupon the action was like to passe against the Paynter Then sayd he it is parcell of the condition of y e band that the Gunner should not be seene But yet sayd he turne ouer the leafe which cunningly was couched in the peece of painting then appeared the Gunner very artificially paynted and also a greate sorte of the fables and tales of the Poets before his time very cunningly wrought And among them he had made very artificially a little Ant or Pisiner with a Poets hood about his necke creeping out of a Caue vnder a greate huge Mountaine I left the applying of the tale in both the po●utes thereof to him I do confesse that newe vayne confused and vnperfect doctrine without grounde is odiouse and a signe of r●she wit and greate follie But seeing that both sides do clayme trueth perfection aunciantie and continuance on their sides their methoodes and opinions beeing somewhat briefly layd abroad to the indifferent Reader and after the originall progression and continuaunce of both these Phisickes likewise being set downe I doubt not but he wilbe able to iudge hetwixt them The chiefe pointes therefore be these Chapter eight Certaine differenses betweene the auncient Phisicke and the Phisicke of the Heathens THE Ethnick Philosophers lay the foundation of their Philosophie vppon Aristotle a Heathen and ignoraunt Mayster and teacher of the true knowledge of God and of his trueth The Chymicall Philosopher layeth the foundatiō of his Philosophie in Gods booke and alloweth none other principles of Philosophie but such as be there sounde or such as may bee deduced out of the same or bee not contrary to it 2 The Ethnicke Philosophers ascribe the efficient chiefe and principall cause of thinges vnto nature which is in them wherby they tye and bind God to the second cause and take away his prouidence ouer his creatures The Chymicall Philosophers affirme that all nature of things be onely instrumentall causes not working of them selues nor principally but depending wholly vpon the power and commaundement of God 3 The Ethnicke Phisitions doe seeke with mortall medicines that is to say such medicines as haue corruption ioyned with immortalitie whereof must needes followe dissolution whereof commeth death to cure and helpe the heauenly and Aethereall vertue in mans body And they seeke to cure the materiall body subiect to the worker and mouer and leaue the worker and mouer and his arte and cunning vnthought on and not prouided for because his arte and cunning is not to them knowne

The Chymicall Phisition teacheth for the perfect Philosophicall medicine to seperate the gift of nature the life the Science cunning and arte ●● the worker mouer which he calleth immortall and the artificer worker and mouer in a metaphisicall body from the corruptible materiall body subiect to the worker into which it moueth and worketh therewith ●o cure and helpe the Aethereall and heauenly vertue power in man which is the subiect wherein life consisteth and shineth by whose power and vertue the body subiect to the mouer is preserued and maintayned and by it restored when the corruption thereof doth oppresse let and hinder his operation So that it appeareth that the followers of the Ethnicke Phisitions in ministring of their medicines do as if they would go about to restore a fire where is remayning a fewe sparkles vnder greene wood by heaping on more greene wood thinking therby to make the sparkles to kindle and burne but they will not put more fire to the sparkles nor yet vse any meanes to blowe then to make them burne And as if they would minister medicines to a sicke mans house wherein he dwelleth and not to the man that is sicke 4 The Etnick Phisitions lay their foundation vpon the false Center of Binarii and dualitie which is the Roote of contrarietie discorde and dissention therefore most commonly they teache that contrary things are to be cured by their contraries The Chimicall Phisition layeth his foundation vpon the true Center of Vnarii or vnion which is the roote of concord and vnitie So that when any contrarietie in mans body that is to say any infirmitie or weakenesse of nature must be remooued or amēded which did rise beginne and growe by reason of the contrarietie and inwarde dissention of the three substanties of Sal Sulphur and Mercury whereon mans body consisteth which haue broken vnity and concord among them selues or exaited themselues one aboue an other it must be done with peace and concord and not with dissention discord One disease may not be added to another And the Monarchie of mans body must be preserued by harmony consent and agreement and not by Mono●nachie Therefore the Medicine ought to be such as may bring the sicke body to vnitie which can not be done by Binarii the author of discord and contrarietie● but by vnarii ruling equally in three But this doctrine the folowers of the Ethnikes can not digest because they knowe not the three substanties aforesayd though by arte they may be made manifest out of eche thing to the eye and touche neither doe they knowe the concordance and agreement of the three in one nor their exaltation 5 The followers of the Ethnicke Phisitions be ruled by the doctrine and principles of Galen Auicen and such other The Chymicall Phisition in his phisicke first and principally respecteth the worde of of God and acknowlegeth it to be his gifte next he is ruled by experience that is to say by the knowledge of three substanties whereof eche thing in the great world and man also consisteth that is to say by their seuerall Sal Sulphur and Mercury by their seueral properties vertues and natures by palpable and visible experience And when he knoweth the three substanties and all their properties in the great worlde then after shall he knowe them in man For man is Microcosmus for this cause that hee might haue the good and bad sicknesse health of the great world The right way to come to this knowled is to trie all things by the fire for the fire teacheth the science and arte of Phisicke It is the Phisitions maister it teacheth the Phisition experience by digesting fixing exalting resoluing reducing compounding and such like By this experience shall he find out the three substanties of all creatures in the worlde of what nature facultie propertie and condition they be of So shall he knowe all things by visible and palpable experience so that the true proofe and tryal shal appeare to his eyes touched with his hands So shall he haue y e three Principia ech of them separated frō the other in such sort y t he may see them touch them in their efficacie and strength then shal he haue eyes where with the phisition ought to looke and reade with al. Then shal he haue that he may taste and not before For thē shall he know not by his owne braines nor by reading or by reporte or hearesay of others but by experience by dissolution of Nature and by examyuing and search of the causes beginnings and foundations of the properties and vertues of thinges which he shall finde out not to be attributed to colde or heate but to the properties of the three substanties of each thing and his Arcanum Then may he vse Lumen Naturae and by meanes of that vse his eyes in those thinges that hee to bee seene This is the sure way as one of their owne coate sayth it is in vayne to leaue the vse and helpe of sences for reasons sake And an other of the same stamp sayth Experience is the maysteries of thinges 6 The followers of the Ethnickes in the nature of Simples as Hearbes Plantes Rootes c. father themselues vpon Gallen Mesue dioscorides c. and say it is written that in their Bookes So that who is learned in their Bookes may proceeve Doctor of their Phisicke The Chymicall Phisition trieth all thinges by fire whereby the vertue nature and propertie of each thing appeareth to the palpable and visible experience By this is foūd in Honey a venomous tartis●nesse and much filthinesse in Surgar And in Arsenicke excellent good medicine wholesome and frendly for man● body when the impuritie is seperated and cast away By this meanes bee found especiali thinges euen of one kinde only to differ from an other of the same kind As the Rosine of one Countrey is not of that nature as the Rosine of an other Countrey Wheate that groweth vpon some grounde hath the propertie of Garlicke or some other propertie according to the nature of the soyle or grounde either wholesome or vnwholesome And the things growing vpon Mountaines doe differ from their like or from thinges of the same kind growing on the plaine And generally ech Countrey most commonly hath his proper desease besides them that be caused of Influencies by reason of y e foode which wee receiue for nourishment either of the vegetables which receiue their nourishment of the resolued spirites of the Myneralles or of the Animals which be nourished of the vegetables in the soyle wherupon they feede Whereby it commeth to passe that if a Phisition do follow the opinion of Writers of other Nations or be cunning onely in his owne Countrey and Region he shal erre in his medicine So that Nature made manifest by fire and the right applying it to medicine maketh a Phisition according to this Arte. He that listeth to leane to Bookes let him learne of those Bookes which

of true Physicke because as Plato sayth he that is ignorant in diuine thinges cannot haue right vnderstanding in prophane learning As Apollo and Aesculapius all the Grecians at that time were without the true knowledge of GOD and were Idolaters and both they were honored as Gods and ech of them had a temple dedicated to him But it should seeme by that Plato hath written and Plinie also that their Physicke was altogether Surgery Wherevnto Cicero doth seeme to cōsent in his third Booke de Natura deorum ascribing to Aesculapius the first inuention of bynding and healing of woundes Sabellicus also Strabo do write that the old Physicke was rude and their medicines were such onely as were found out by chaunce to haue holpen any bodie and such they did minister vnto those that were sicke of like deseases Aesculapius did not meddle with bodies infected with inward sicknesses but onely prescribed to such a dyet about meate and drinke as one did to Euripilus that was wounded at the siege of Troy in the presence of his two sonnes Machaon and Podalirius and as they two did to Menataus whom Pandar woūded there because they thought deseases did commonly come to man either by externall hurtes as by pricking cutting or brusing or els did chaunce to him by euill dyet lacke of exercise and euill order of his liuing therfore they thought it necessary to helpe them that were so hurt But they thought as long as men vsed good dyet exercise and good order of life they cōtinued in health and prolonged their life at ease Therefore Phocilides vsed to say that the liuely vertue and power of the body must be exercised whilest wee bee able But Plato sayth that Aesculapius and others were of this opinion that he which would not liue in the appointed and accustomed rule and order of life but by incontinencie of liuing did fall into deseases was not profitable for himselfe nor for others and that the Arte of Physicke had nothing to doe with such nor serued for them and that such ought not to bee cured though they were richer then Midas And that it was against reason to thinke that men should neede Physicke for Rewmes Distillations and for the griefes of the swellings of the inwarde spirites which come through delicacy of liuing and slouth and lacke of good order in liuing and therefore proueth that those deseases were not knowne to Mahaon and Podalirius at the siege of Troye Asclepyades also the Physition sayd that health consisteth in abstinence of meate and drinke and in ryding walking and running Then resteth to consider what maner medicines they vsed in Surgery I doe reade in Plato in the 31. Booke and 3. Dialogue de iusto that when Pandarus had woūded Menalaus at the siege of Troye after Mahon and Podalirius had dried vp the blood of his woundes with their handes they did anoynt the woūd with mitigating Balmes or Oyntments and prescribed him a certayne order and forme of dyet in his meate and drinke Wherby it appeareth that the maner of their Surgery was like vnto that of the Chymicall Surgions whose maner is with Oyles and Balmes to pacifie nature and to keepe the wounde defended from accidents and to leaue the cure to nature which is able then to be his owne Surgion And more playnly to proue their doctrine one Petrus Hasardus is sufficient witnesse who in his French Epistle before the great Surgery of Paracelsus writeth that as he trauailed through the Countrey of Lyuonia he ariued in a certaine Monastery there where he taried two daies in perusing the Lybrarie and there he found two peeces of the workes of the same Mahacon and Podalirius which intreated fully that Chymical forme and maner of doctrine About the tyme of Apollo that is the yeare of the world 2697. liued Orpheus the Thracyan and was the first that is remembred to haue written of Hearbes as some say exactly and he founde out remedies for many deseases After hym followed one Musaeus his Scholler After them liued Hesiodus in the yere of the world 3111. After him liued Pronopis the Master of Homer which likewise had knowledge of Hearbes in the yere of the worlde ●258 Thales Milesius liued in the yeare of the worlde 3379. and before Christ 584. He trauayled into Aegipt and brought into Greece greate knowledge in the Mathematicalls Ameristus or Mamercus succeeded him Before this tyme was one Sisiphus otherwise called Theosophos a famous Physition Chapter 12. Of Pythagoras and his knowledge in this Arte and that he taught in Italy and of his Schollers and folowers And of the medicin of Empedocles And of 70 Bookes that Esdras was commaunded to keepe ABout the yeere of the worlde 3434. liued Pythagoras a Grecian famous for his wisedome and diuine knowledge and for his learning in the Metaphisickes and Mathematicals he labor●● much in Arithmetick he brought Geometrie to perfection as Laertius writeth He lest diuers rules of Astrologicall proguoslic●tion and of this arte some what he found out Musicke in the starres and deriued the same to mittigate the affections of the mynde he did write of the effect of herbes He trauayled into Persia Arabia Aethiopia and Aegypt for learning and knowledge he was conuersant with the Priestes of the Jewes after he had once professed their Religion After his returne hee taught in Italy Hee was a great Cabalist Some say that one Phericides was his teacher which did first write de Natura After Pythagoras in this learning knowledge succeeded as his scholers and folowers Telanges his sonne after hym Xenophanes Archilas Philolaus Lisias Parmenides Leno Eleates Anaxagoras Leucippus Democritus Nausiphales Naucides Epicharmus Alchmeon Epimenides For Aeliames lib. 9. writeth that all the Pithagoreans were studious in Phisicke and many auncient kings and others before the time of Pythagoras were studious in phisicke which I doe omit putting you first in remembrance of Empedocles a singuler Philosopher and notable Phisition about the yere of the world 3308. Suidas writeth of a medicin that hee vsed to minister called Apnus which was of that nature y t it would preserue a mans body 30. dayes without meat that was speachlesse and ready to giue vp the Ghost for so doeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie I thinke the Phisitions the folowers of the Ethnickes wil confesse that it is no part of their profession to make such a Medicine and that their grosse medicins can haue no such vertue because the knowledge of such medicins doth depend vpon Metaphisicke and supernaturall principles which Empedocles Pithagoras Democritus Plato and diuers others doe maintaine in naturall things contrarie to the grosse Phisicke About the yere of the worlde 3503 liued Esdras to whome the most high gaue vnderstanding and commaundement to write and to whom the most high spake thus The first bookes that thou hast written publish openly that the worthy and vnworthy may reade But the last seuentie bookes kepe that thou mayst giue them